In the Complete Jewish Bible as can be seen above in the screenshot, in English language, the Jewish translators have translated the Hebrew word, צְדָקָה (Tzedakah) as CHARITY.
- The English word CHARITY comes from the Latin word CHARITAS. This Latin word in English language means love.
- CHARITAS the Latin word means love in the English language. The Hebrew word TZEDAKAH on the other hand comes from the root verb or word of Tzedak, which means RIGHTEOUSNESS in the English language.
Sefaria is a non-profit organization dedicated to building the future of Jewish learning in an open and participatory way. We are assembling a free living library of Jewish texts and their interconnections, in Hebrew and in translation.
Over here Proverbs 10:2 as can be seen in the above screenshot is rightly translated as RIGHTEOUSNESS. But then see the Commentary of Rashi on the same Scripture Verse, he uses the word CHARITY.
"And if it seem evil unto you to serve Yahweh, choose you this day whom ye will serve; whether the mighty ones which your fathers served that were on the other side of the flood, or the mighty ones of the Amorites, in whose land ye dwell: but as for me and my house, we will serve Yahweh." - Joshua 24:15
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How Tzedakah Became Charity
“Tzedakah” in the
sense of communal charity, civic benefaction, and an individual form of giving
came into being during the tannaitic period, with the help of the Greeks and a
little-known king named Munbaz.
A tzedakah-charity box in a wall. Old City of Jerusalem. JHistory -Wikimedia
Tzedakah as Charity – a Rabbinic Invention
Care for the poor is one
of the most important obligations in Jewish tradition. While the roots of
support for the needy are found in the Torah, the concept of charity – whereby
individuals surrender their own property to a person in need – is nowhere to be
found in the Hebrew Bible.[1]
The agricultural laws
for leaving a portion of the harvest for the poor (Leviticus 19:9–10;
Deuteronomy 24:19–21) are framed as an allocation of food by God directly
to the poor; the landowner or farmer is commanded merely to refrain from
interfering with the divine distribution.[2] This explains why
in the Hebrew Bible the word tzedakah denotes many things, especially
“righteousness” – but never “charity.”[3]
The concept of charity
and its identification with the term tzedakah developed later, and is first
reflected in Hellenistic Jewish texts of the Second Temple era.[4] Tzedakah only became fully coherent as “charity”
during the time of the tannaim (70–220 C.E.) – the earliest wave of rabbis who
compiled the first rabbinic texts, such as the Mishnah, Tosefta, and Tannaitic
or halakhic midrashim.
The Tosefta’s System of
Communal Charity
Part
1
The earliest discussion
of charity in classical rabbinic literature is found in the Tosefta.5 As
the title suggests, the Tosefta’s tractate Pe’ah (“corner”) focuses primarily
on expanding the biblical laws of passively leaving the “corner” of a field
unharvested for the poor, as well as “gleanings” and other laws on care for the
poor based on Leviticus 19 and Deuteronomy 24.
However, the final
portion of Tosefta Pe’ah (particularly, t. Pe’ah 4:8–21) outlines a more
active way to care for the poor – charity. The text conceptualizes charity as
both a communal and individual endeavor, within the framework of Greco-Roman
civic norms.
תוספתא
פאה ד:ח היה
מסביב על הפתחים אין נזקקין לו לכל דבר
t. Peah 4:8 [If a poor man] used to go around from door to door [begging, then] they are not obligated to him in any way.
The Tosefta opens by
ruling that one does not need to give anything to a beggar who knocks at the
door requesting alms. On the face of it, this seems like an odd way to begin a
discussion of charity, and indeed the passage troubled traditional commentators.[6] The solution, however, is to read the passage as continuous
with the one that follows: Instead of giving directly to a beggar, the Tosefta
rules that one should give through two charitable institutions, known as the
soup kitchen (תמחוי) and the communal fund[7](קופה). These
institutions are previously unknown from Jewish sources,[8] so the tannaim lay out exactly what they have in mind:
תוספתא
פאה ד:ט [א] תמחוי כל היום קופה מערב שבת לערב שבת
Tosefta Pe’ah 4.9 [A] The soup kitchen [provides for] the entire
day. The charity fund [provides] from Sabbath eve to Sabbath eve.
[ב]
תמחוי לכל אדם קופה לעניי אותה העיר…
[B] The soup
kitchen [provides] for every man. The charity fund [provides] for poor
individuals of the same town…
According to the Tosefta,
the purpose of a soup kitchen is to provide immediate sustenance to anyone in
need. The communal charity fund, on the other hand, provides long-term support
for locals.
In this vein, the
Tosefta goes on to identify those who are obligated to contribute to the
charity fund.
תוספתא
פאה ד:ט [ג] …אם שהא שם שלשים יום הרי
הוא כאנשי העיר לקופה ולכסות ששה חדשים לפסי[9] העיר שנים עשר חדש
Tosefta Pe’ah 4:9 [C] …If one stays for thirty days, then he
is considered a resident of the town with regard to the charity fund. And for
clothing – six months. For the town’s taxes – twelve months.
According to this passage, if someone is poor and resides in the town for thirty days, then they may take from the charity fund. By the same token, someone who is not poor after thirty days is obligated to give to the charity fund; privileges for some, obligations for others. After six months, a poor individual is eligible to receive clothing, while one who is not poor is obligated to help provide it. And after twelve months, the rabbis note, one is subject to the town’s municipal taxes.
Communal Tzedakah and
Greco-Roman Civic Culture
In its emphasis on
communal responsibility, the rabbinic system of charity appears to be
influenced by Greco-Roman civic culture, where one’s identity and actions are
defined by one’s city or polis. In this system, one’s primary responsibility is
to one’s fellow citizens of the polis.
From this perspective,
tzedakah can be appreciated as a way to live a righteous life in the eyes of
God as well as a civic duty. The Tannaim envision the charity fund as a civic
and communal institution, overseen by special officials, in this case, charity
supervisors, who are modeled after municipal officials in Greek cities. One of
the Hebrew terms for the charity supervisor, parnas, was a loan
word from the Greek pronoetes, meaning “supervisor,” “executor,” or
“administrator,” an official who was often responsible for supervising a town’s
finances.[9]
Indeed, in later
rabbinic tradition, organized charity would become firmly embedded in the
rabbinic understanding of an ideal community:
בבלי
סנהדרין יז ע”ב [10]ותניא:
כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה: בית דין מכין
ועונשין, וקופה של צדקה נגבית בשנים ומתחלקת בשלשה, ובית הכנסת, ובית המרחץ, ובית
הכסא, רופא, ואומן, ולבלר, (וטבח), ומלמד תינוקות.
b. Sanhedrin 17b [11] It has been taught: A scholar should not reside in a town where the following ten things are not found: A court of justice that imposes flagellation and decrees penalties; a charity fund collected by two and distributed by three; a synagogue; public baths; a lavatory; a circumciser; a surgeon, a notary; a slaughterer; and a school-master.
The centrality of the
charity fund to Jewish communal life would be emphasized later by no less than
Maimonides.[12]
King Munbaz’s Charity: Individual Tzedakah and Civic Culture
Part
2
In Jerusalem, just north
of the Old City, nestled amongst some of the world’s most prestigious
archaeological research centers, are the impressive ruins of the “Tomb of the
Kings.” Once believed to house the remains of the great kings of Ancient Judah,
it is now recognized as the final resting place of a more obscure royal dynasty
– the House of Adiabene.
This family, which ruled
a small kingdom in modern-day Iraq and famously converted to Judaism, built a
burial complex so impressive that one ancient writer compared it to the
legendary Mausoleum at Halicarnassus – one of the famous seven wonders of the
ancient world. The tomb may have held the remains of a number of members of
this family, such as Queen Helena and her sons Izatus and Monobazus.[13]
Monobazus was in many
ways a relatively minor figure in the Adiabene dynasty. However, due to his
family’s timely generosity and, as we shall see, his remarkable name Munbaz
(the Hebrew form of the Greek name), would play a key role in how the early
rabbis formulated that cardinal commandment of Judaism, tzedakah.[14]
תוספתא
פאה ד:יח [א]
מעשה במונבז המלך שעמד וביזבז אוצרותיו בשני בצרות שלחו לו (אבותיו) אחיו אבותיך
גנזו אוצרות והוסיפו על של אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך
אמ’ להם
Tosefta Pe’ah 4:18 [A] An event in which Munbaz the king went and squandered (bzbz – בזבז) his treasures during years of distress. His brothers sent [a letter] to him, “Your ancestors saved (gnz – גנז) treasures and added to those of their ancestors. But you went and gave away all of your treasures – [both] yours and those of your ancestors!” He [Munbaz] said to them:
[ב]
אבותי גנזו אוצרו’ למטה ואני גנזתי למעלה שנ’ אמת מארץ תצמח
[B] “My ancestors saved treasures below, but I saved [treasures] above, as it is said: Faithfulness will spring up from the ground (Psalms 85:12).
[ג]
אבותי גנזו אוצרות מקום שהיד שולטת בו ואני גנזתי מקום שאין היד שולטת בו שנ’ צדק
ומשפט מכון כסאך וגו’
[C] “My ancestors saved treasures in a place in which a [human] hand rules, but I saved [treasures] in a place in which a [human] hand does not rule, as it is said: Righteousness (צדק) and justice are the base of Your throne; [steadfast love and faithfulness stand before You] (Psalms 89:15).
[ד]
אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנ’ אמרו צדיק
כי טוב וגו’
[D] “My ancestors saved treasures that do not yield interest, but I saved treasures that yield interest, as it is said: Hail the just man (צדיק), for he shall fare well; [He shall eat the fruit of his works] (Isaiah 3:10).
[ה]
אבותי גנזו אוצרות ממון ואני גנזתי אוצרות על נפשות שנ’ פרי צדיק עץ חיים ולוקח
נפש’ וגו’
[E] “My ancestors saved treasures of money, but I saved treasures of lives/souls, as it is said: The fruit of the righteous (צדיק) is a tree of life; a [wise man] captivates people (Proverbs 11:30).
[ו]
אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנ’ ולך תהי הצדקה וגו’
[F] “My ancestors saved treasures for others, but I saved treasures for myself, as it is said: and it will be to your credit (צדקה) [before the Lord your God] (Deuteronomy 24:13).
[ז]
אבותי גנזו אוצרות בעולם הזה ואני גנזתי לעצמי לעולם הבא שנ’ והלך לפניך צדקיך
[G] “My ancestors saved treasures in this world, but I saved treasures for myself in the world-to-come, as it is said: Your Vindicator (צדקיך) shall march before you (Isaiah 58:8).”
According to the
Tosefta, Munbaz’s main argument was that his actions are similar in kind to
those of his ancestors – they both save (gnz) their treasures. As such,
he distances himself from the charges that he has squandered the family
fortune. Munbaz then shows, in six ways, how his act of saving surpasses that
of his ancestors – whereas the ancestors store barren treasures of material goods
in this world below, Munbaz stores treasures that yield profits for himself in
the immaterial world-to-come above.
“Treasures” and “Saving” as Multivalent Terms
The text employs a
number of key terms. In early rabbinic literature, “treasure” or “treasury”
primarily refer to stores of grain or other staples, which is consistent with
what would have been distributed during a famine – the setting of the story. In
addition, “treasure” can denote stores of intangible and otherworldly items,
such as souls and grace, as well as punishments for the wicked and rewards for
the righteous in the afterlife.[15] In our passage,
the rabbis play on both meanings of the word, crafting a narrative in worldly
and otherworldly terms.
Another key term is the
main verb of the passage, namely, “saved” / גנז. As there are numerous terms
for “save” in rabbinic literature, the choice of גנז is significant. Against
his brothers’ accusations that he squandered the family’s fortune, Munbaz
asserts that by giving it away he actually saved (גנז) it. Moreover, like the
word for “treasure,” “saved” is also used in otherworldly and apocalyptic
contexts. For example, in Sifre Deuteronomy 305 Moses’s body is “saved” or
secreted away (גנז) for life in the world-to-come and no one on earth knows its
whereabouts. When one “saves” something in this sense, one transfers something
from this world to the next.
Munbaz’s Charity and
Greco-Roman Ways of Giving
Since a main goal of this passage is to offer motivations to give charity, the absence of altruism as a motivating factor is conspicuous. This can be partially explained when we examine this Tosefta passage within a civic discourse.
One important mode of
giving in the Greco-Roman world has been dubbed by scholars as euergetism –
a term based on the Greek word for “benefactor” (euergetes). Euergetism was
a form of benefaction in which one gives a gift to a city and the city returns
the favor by giving the benefactor rewards with symbolic value.
This informal institution existed from the fifth century B.C.E. onwards throughout the Greek-speaking world. It had a remarkably consistent set of features. A benefactor would finance construction projects, public games, fortifications or other forms of defense, athletic competitions, municipal services, or provisions for the local cult. In return, the benefactor would be recognized for his or her contribution with symbolic rewards – a crown, a statue, and/or a decree passed by the local body politic that bestowed honors on the benefactor.
These honors were
recorded in stone and displayed in public locations – thousands of these
inscriptions have survived to this day, and they provide the basis of our
knowledge of euergetism.[16] In many respects,
these inscriptions can be thought of as precursors to the bronze plaques
honoring donors that adorn the walls of communal and religious institutions
today.
The Charity of the House of Adiabene
The House of Adiabene
distinguished itself as benefactors.[17] The first-century
C.E. Jewish historian, Flavius Josephus, recounts the family’s munificence in
the year 46 C.E., when Jerusalem was struck by a famine. Queen Helena arranged
for grain to be brought from Egypt and dried figs from Cyprus, and her son
Izatus sent money.
It would seem that a
memory of these events is echoed in t. Pe’ah 4:18. In the Tosefta’s re-telling,
however, the lead benefactor is Monobazus/Munbaz.[18] The reason for this change may lie in his fitting name:
“Munbaz” shares letters with the roots of “squander” (bzbz – Munbaz)
and “store” (gnz – Munbaz) – creating
an irresistible opportunity for word play.
In Josephus’s account,
Adiabene’s munificence is rewarded with a physical memorial of the benefaction
– wholly in keeping with the norms of euergetism. In the Tosefta,
however, physical, earthly rewards are conspicuously absent. Modeling ideal
behavior, Munbaz instead seeks intangible treasures that are accessible only in
otherworldly realms. Note, again, that the Tosefta does not argue for altruism,
rather, the tannaim embrace the idea that a benefactor ought to receive
personal rewards of one sort or another.
From Greco-Roman Civic
Benefaction to Individual Tzedakah
Alongside these rabbinic
innovations in the history of Adiabenian charity, the redactors of the Tosefta
were also creative in the way they placed six reasons for public benefaction
into Munbaz’s mouth. These reasons depict a thoroughly rabbinized figure, as we
find each reason backed by a scriptural prooftext.
Notably, five of the six biblical verses include the Hebrew root צדק, whose derivative words denote an array of meanings including justice and righteousness. Through this subtle choice of prooftexts, the rabbis identify public, Greek-style benefactions to the needy with acts of righteousness, and identify the benefactor as a righteous individual.[19]
In sum, the rabbinic
narrative about Munbaz offers the rabbis an opportunity to equate Greek euergetism with
charity and righteousness, setting up a systematic definition of tzedakah as
classical charity, and using Munbaz to model ideal behavior. Along the way,
they develop the greater significance of such charity. While benefactions are
typically motivated by the promise of material rewards that broadcast one’s
social status (crowns, honorary inscriptions, etc.), our text promises
intangible rewards only accessible in otherworldly realms.[20]
This blending of
biblical and Hellenic concepts, brought together in ways that serve rabbinic
ideals, is prevalent throughout the discussion of charity in t. Pe’ah
4:8–21. Here, the rabbis draw upon Hellenistic civic ideals, reshape Greek and
Roman practices, and pair them with the biblical concept of righteousness to
create a new vision of charity. That is, the early rabbis created our concept
of tzedakah with the help of the Greeks – and a little-known
king.[21]
Footnotes
Dr. Gregg E. Gardner, Ph.D. is Associate Professor and the Diamond Chair in Jewish Law and Ethics in the Department of Classical, Near Eastern, and Religious Studies at the University of British Columbia. He holds a Ph.D. in Religion from Princeton University and was a Newcombe Foundation Fellow, a Starr Fellow in Judaica at Harvard University, and a Mellon/American Council of Learned Societies Fellow at Brown University. His research focuses on Judaism in late antiquity and classical rabbinic literature, with a special interest in poverty, charity, and material culture. Gardner is the author of The Origins of Organized Charity in Rabbinic Judaism (Cambridge University Press, 2015) and co-editor of Antiquity in Antiquity: Jewish and Christian Pasts in the Greco-Roman World (Mohr Siebeck, 2008). He has published articles in The Jewish Quarterly Review, Journal for the Study of Judaism, Journal of Biblical Literature, Teaching Theology and Religion, and other venues. For more, visit https://ubc.academia.edu/GreggGardner
SOURCE OF INFORMATION AND ARTICLE OWNERSHIP AND CREDITS REST WITH: https://thegemara.com/article/how-tzedakah-became-charity/
What is a Chabad House?
Chabad is influenced by the teaching of the Baal Shem Tov, a great Jew of 18th-century Eastern Europe who loved his people with an immeasurable passion.
What is Chabad-Lubavitch?
Chabad-Lubavitch is a major movement within mainstream Jewish tradition with its roots in the Chassidic movement of the 18th century. In Czarist and Communist Russia, the leaders of Chabad led the struggle for the survival of Torah Judaism, often facing imprisonment and relentless persecution for their activities. After the Holocaust, under the direction of Rabbi Yosef Yitzchaak Schneerson and his successor, Rabbi Menachem M. Schneerson, of righteous memory, Chabad became a worldwide movement, caring for the spiritual and material needs of all Jews, wherever they could be found.
What is Chassidism?
Just as a person is made up of both body and soul, so too the Torah we learn comprises both elements. There are the dos and the don'ts and the historical facts. And then there's the "inner Torah," a system of teachings passed down through the generations that penetrates to the core of reality, discussing the act of Creation, the soul, and how the soul can reconnect itself and its world back to its source.
People today are not satisfied with the do's and don'ts and historical facts. We need a deeper, often mystical understanding. Chabad is unique in that its teachers are trained from youth in the authentic texts of the inner Torah, also known as the Kabbalah and Chassidut.
Is Chabad "Ultra-Orthodox?"
Chabad is referred to as an "Orthodox" Jewish movement because it adheres to Jewish practice and observance within the guidelines of Talmudic law and its codifiers. The prefix “ultra” is commonly used by media broadcasters, but it has no practical meaning. It is used to marginalize a group or to portray them as extremists battling with extremists of other religions.
Source of the above excerpted FAQ content is from:
https://www.chabad.org/library/article_cdo/aid/776104/jewish/FAQ.htm
Brief Conclusion
The Chabads and its movements worldwide are totally and entirely dependent on the Teachings, Traditions and Talmudic interpretations of the human Rabbis. See the highlighted text in red color in the above FAQ of the Chabad itself.
They openly give more importance to Traditions, Oral man - made laws, (Talmudic Law NOT Torah Law), Kabbalah and Chassidut (
The Chabad's support the derision & dislike that is presently active within the Jewish worldwide community against the eternal words of the Almighty Creator - Hashem (YHWH) as i re quote their own words in verbatim from their website: "People today are not satisfied with the do's and don'ts and historical facts." This, they are complaining and referring about the Creator Elohim (God) YHWH (Hashem's) laws in The Tanakh - The Jewish Bible.
It would be most appropriate to also check what is the most popular and common belief of the general population over the internet with regards to the Hebrew word Tzedakah and its immediate meaning and understanding:
Here is what WIKIPEDIA has to say:
Tzedakah or Ṣedaqah (Hebrew: צדקה [ts(e)daˈka]) is a Hebrew word meaning "righteousness", but commonly used to signify charity.[1] This concept of "charity" differs from the modern Western understanding of "charity". The latter is typically understood as a spontaneous act of goodwill and a marker of generosity; tzedakah is an ethical obligation.
Tzedakah (Tzedaka) refers to the religious obligation to do what is right and just, which Judaism emphasizes as an important part of living a spiritual life. Unlike voluntary philanthropy, tzedakah is seen as a religious obligation that must be performed regardless of one's financial standing, and so is mandatory even for those of limited financial means. Tzedakah is considered to be one of the three main acts that can positively influence an unfavorable heavenly decree.
The word tzedakah is based on the Hebrew (צדק, Tzedeq), meaning righteousness, fairness, or justice, and is related to the Hebrew word Tzadik, meaning righteous as an adjective (or righteous individual as a noun in the form of a substantive). Although the word appears 157 times in the Masoretic Text of the Hebrew Bible, typically in relation to "righteousness" per se, its use as a term for "charity" in the above sense is an adaptation of Rabbinic Judaism in Talmudic times.
In the Middle Ages, Maimonides conceived of an eight-level hierarchy of tzedakah, where the highest form is to give a gift, loan, or partnership that will result in the recipient becoming self-sufficient instead of living upon others. In his view, the second highest form of tzedakah is to give donations anonymously to unknown recipients.[2]
SOURCE OF INFORMATION:
https://en.wikipedia.org/wiki/Tzedakah#:~:text=Tzedakah%20or%20%E1%B9%A2edaqah%20(Hebrew%3A%20%D7%A6%D7%93%D7%A7%D7%94,Western%20understanding%20of%20%22charity%22.
#111 Tzedakah: Righteousness Through Charity
In this lesson you will study the commandment of Tzedakah and the Jewish practice of making the world a more fair and just world. Giving Tzedakah is not an option, it is obligatory in Judaism. Why do you think it’s an obligation? Let’s explore together and learn about Maimonides levels of tzedakah.
#1 DEFINITION: Tzadakah
SOURCE OF INFORMATION: https://tamidnyc.org/111-tzedakah-righteousness-charity/
On Root In Hebrew, There's a Fine Line Between Charity and Justice
It's no wonder that when the Torah emphasizes the importance of actively fulfilling the core value of justice, it repeats it twice.
Usually this column takes a common Hebrew root or roots, and discusses the variations and nuances of their multiple manifestations. This week we'll look at one that has just a few familiar words related to it.
Just indeed: The Hebrew root tz-d-k means "just" or "justice" – and it has indeed only a few main, but very important, forms used in Hebrew throughout the ages.
Justice, not just us
The main noun form from this root is tzedek, "justice" (or sometimes, "righteousness").
Now, there are many kinds of justice, including procedural and substantive, distributive and restorative, social and environmental. So it's no wonder that when the Torah emphasizes the importance of actively fulfilling the core value of justice (Deut. 16:20), it repeats it twice: "tzedek, tzedek tirdof! Justice, justice shall you pursue!"
This is usually interpreted to mean justice and only justice, achieving just ends through just means.
Israel's Supreme Court is called the "High Court of Justice," beit din gavoha letzedek, known by its acronym, bagatz. But while in English those who sit in judgment are known as "justices," the Hebrew terms for judges are from different roots: dayan or shofet, both from words for "law."
SOURCE OF INFORMATION:
https://www.haaretz.com/israel-news/culture/2013-07-01/ty-article/.premium/on-root-between-justice-and-charity/0000017f-dbf1-df9c-a17f-fff9d8b90000
Parasha Shoftim (Judges): The Hebrew Connection Between Justice and Righteousness
Deuteronomy 16:18–21:9; Isaiah 51:12–52:12; John 1:19–27
“Appoint judges [shoftim] and officials for each of your tribes in every town the Lord your God is giving you, and they shall judge [shafat] the people fairly [tzedek mishpat / righteous judgment].” (Deuteronomy 16:18)
This week’s Parasha opens with the Biblical concepts of judges, righteous judgment and justice. The very first word of the Parasha reading is shoftim (judges), which is derived from the word shafat (to judge or to govern).
To emphasize the theme of justice, the Hebrew word tzedek (justice) is repeated twice in verse 20:
“Follow justice and justice alone [tzedek tzedek tirdof / justice justice pursue], so that you may live and possess the land the Lord [YHVH] your God is giving you.” (Deuteronomy 16:20)
In Hebrew, justice (tzekek) is closely tied to righteousness and holiness. In fact, the words righteous (tzadik) and charity (tzedakah) are related to justice (tzedek).
Proverbs 10:2
be saved from death.
The ancient word for Charity in Hebrew language was נְדָבָה (n’davah) pronounced in its transliteration as Nadav - generous and willing. Nadav Lev - a willing heart which literally means: Donation, Contribution.
nidev) נִדֵּב verbפיעלto donate, to contribute ;
to volunteer (information, details) ; (colloquial) to appoint against one's
will
(nudav) נֻדַּב verb פועלto be
donated, to be contributed ; to be volunteered (information, details, services)
נָדַב verbקלto
donate, to contribute, to promise to donate ; (talmudic) to dedicate a
sacrifice as a donation to the Temple
 נְדָבָה (n’davah) and צְדָקָה (Tzedakah) are also two very distinct and different words in the Hebrew language. The proof is in the pudding as the phrase goes: Tzedakah comes from TzAdikk (Root verb is with righteousness, righteous, right, right one, right thing to do and justice) לֹא־יֹועִילוּ אֹוצְרֹות רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת׃ - Proverbs 10:2 (The Hebrew Bible)
"Otzarot resha profit nothing, but tzedakah (righteousness) saveth from mavet." - Proverbs 10:3 (The Orthodox Jerusalem Bible 2011) The word RIGHTEOUSNESS is inside the TOJB Bible 2011. "Treasures of wickedness profit nothing: but righteousness delivereth from death." - Proverbs 10:3 (Restoration Study Bible 04th edition) N’davah comes from Nadav (Root verb is with charity, contribution, donation, handouts) וַיִּקְחוּ מִלִּפְנֵי מֹשֶׁה אֵת כָּל־הַתְּרוּמָה אֲשֶׁר הֵבִיאוּ בְּנֵי יִשְׂרָאֵל לִמְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ לַעֲשֹׂת אֹתָהּ וְהֵם הֵבִיאוּ אֵלָיו עֹוד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר - Exodus 36:3 (The Hebrew Bible) "And they received of Moshe kol haterumah, which the Bnei Yisroel had brought for the work of the Avodas HaKodesh, to make it withal. And they brought yet unto him nedavah every boker." - Exodus 36:3 (The Orthodox Jerusalem Bible 2011) "And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning." - Exodus 36:3 (Restoration Study Bible 04th Edition) Please read carefully, double check all the links and screenshots given. Don't consider this as something wrong without doing your own study. |